Kamakala Kali Dhyana Verses

Dhyāna verses of Kāmakalā Kālī

(source: Mahākālasaṁhitā Kāmakalākālīkhaṇḍaḥ)

(This is an edited version. Readers discretion is advised as some descriptions are repulsive in nature)

Kāmakalā Kālī is like the redness at dawn, like red hibiscus. Her eyes are like Cuckoo bird and appear like jambul fruit (Jamun or jambu). Hair is thick and long, reaching her feet. Her three eyes appear like burning coals. Her face is like a full moon and a red lotus. Two long upper teeth are protruding and hence compared to red lotus (petals of a lotus flower). Her form is frightening because of her dangling tongue. All her thirty two teeth are visible as her mouth is open. Her head is constantly shaking and her form is terrible. She drinks blood from the human heads hanging from her neck. She has a crooked shoulder. There is blood on her forehead. Her ear ornaments are hanging down, reaching her shoulders. She is wearing a huge white necklace made of human heads from which blood is constantly dropping. She is wearing a waist band made up of children’s heads woven together with intestines. She has long sixteen arms. Her hands are adorned with human skulls. She is wearing bangles made of blood vessels of the dead. The kaṭisūtra (girdle around her waist) she is wearing is a rope made from the hair of the dead. Dead children’s hands are woven together to make the chain (waist-girdle) around her waist. In her fingers, she wears rings made of flesh and bone marrow.

In her right hands, she holds a sword, trident, chakra, arrow, hook, lālan (a poisonous animal that looks like mouse), clippers and chain made of skulls and bones. In her left hands, she holds noose, axe, snake, bow, hammer like weapon, jackal’s baby and a cup made of skull filled with blood, fat and marrow. She is wearing an anklet interwoven with skeletal bones. She is in the graveyard amidst burning pyres and she is standing on the back of a vast dead body. The fire coming out of her mouth is spreading in all directions. She is standing on one foot and has lifted the other foot, ready to step forward. On her either side, two terrible looking jackals are standing, who spit fire from their mouths. These jackals, which look like burning coals surround Kāmakalā Kālī and look at her constantly. She keeps feeding them with heads from a cup made of skull and they keep on eating.Her hair is not tied or combed. She laughs wildly and noisily which is frightening. She has a short form and laughs always.

During annihilation, she is like billions of suns and a billion lightening. She ends a period (yuga). She eradicates enemies and is terrible.

There are two types of mantras. One is sattvic type and another is rajasic type. Mantra of Kamakala kali comes under rajasic type. It is bound to generate heat in the body. The difference between these types of mantras is that the former works on ajna chakra and the latter works on navel chakra, where fire to sustain the body is placed. The heat can be reduced by reciting īṁ (ईं) after completing the mantra.

For that matter, any mantra is guhya (secret). I don't think that there is any significance attached to guhya, as at the end of every mantra, it is always said that the mantra is highly secretive in nature and should not be imparted everyone.

If you visualize Kālī in the way it She is described in this dhyāna verse, it is but natural that one's mind gets agitated due to the repulsive nature of Her description. According to me, one should have reached a certain level of spirituality to contemplate Her. Otherwise, it could afflict weak minds.

I have no personal experience on this. But, while reciting certain mantras, it works on mūlādhāra chakra and produce heat and this heat moves to navel chakra affecting one's digestive capacity. If the heat is intent (this is very rare), it affects all the psychic chakras and cause imbalance among them. Remedies in such cases are very limited. One has to consume more of milk and milk related products, fruits, etc to bring down the heat. If one thinks that the heat is too much to bear, then he should strop reciting that mantra. Ultimately, such mantras are to be recited after getting initiated from a proper Guru. He can stop the generation of heat through some means.

Thank You so much for having this wonderful forum. I really appreciate your efforts in putting this together for us.I have one question I needed to ask, I heard that Bharata and Rama did upasana of Guhyakali (I think also Ravana) can you please give more details on the mantras and dhyana of their upasana?

It seems that there is no direct reference to this in Rāmāyaṇa. However there are references in Rāmāyaṇa about Rāma worshiping Durga. However, here is a link which talks about Bharata worshiping Guhya Kālī

Hello Ravi, this comment is from another reader. I looked at the "Bharata" link. I must say how much I appreciate all the "hard work" you put in giving detail and correct writing and spelling in whatever you post. This is why readers come to you for everything. They don't have to worry about anything being wrong. Thank You! for all the time and patience you spent answering all the questions.

Why is kali called Kamakala? What does kama mean and kala mean? Usually kali is seen standing on shiva but in this description why is she standing on the back of a vast dead body (usual depiction is standing on shiva)? What is the difference between fierce kali form and softer form such as Tripurasundari?

Who does the upasana of this form of kali?I will be very anxiously waiting to hear from you as these questions have been coming to my mind that need to be answered. I need your help finding a solution for all these.

Kāma through refers to Manmatha in general, but while using kāmakalā as a single word, it refers to Paramaśiva, His Prakāśa form (Self-illuminating) and kalā refers to His svātantrya śakti, known as Vimarśa, which refers to Śakti. Thus kāmakalā refers to the union of Śiva and Śakti. Kalā also represents three guṇa-s. Most of the details about kāmakalā are explained in the above link. In fact, it subtly conveys

There are different versions about the origin of Kālī. It is said that She was created out of the energy of every Gods, including Śiva, Viṣṇu, Indra, Varuṇa, etc. Thus Kālī represents every god and hence considered as extremely powerful. Her standing on a huge corpse subtly conveys māyā, which is huger than described here. Corpse here symbolises the sum total of māyā of all the individuals. This is based on the fact that Her every string of Her hair represents individual souls. Cremation ground is Her Abode and this is based on the fact that ultimately every person is burnt (buried is inherent). The subtle conveyance is that during our active period, we are affected ego, desires, attachments, pride, prejudice, etc as a result we fail to understand the Reality of Brahman within, for which She is the cause. Since She represents māyā, which forms a veil around pure Śiva. First we have to realize Her and She only can take us to Śiva and we have no direct access to Śiva. In a short span of our lives (say 100 years) we perform all actions except realizing Her. Performing pūjā with pomp and vanity is not the right way to realize Her. Right way is to seek Her within through meditation. Since Kālī is depicted in ferocious form, it does not mean that She will be angry with us. But the question is why should we worship Her when Her most compassionate form Lalitāmbikā is known to us. I don’t say right or wrong, but the question is why we should worship a ferocious form. We have to always remember the famous saying “what you think, you become that”. That is why a learned Guru teaches his student “you are That” (That refers to Brahman). The student contemplates Brahman as pure and illuminating. First the student understands māyā and after having understood that, he proceeds to contemplate Brahman.

Both Her forms, Lalitāmbikā and Kālī, derive their power from Śiva. Both Her forms either stand or sit on Śiva which only conveys that none of Her forms can exist without Him, as all Her forms derive power only from Him. Further, Her different forms mean only svātantrya śakti of Śiva. svātantrya śakti means Śiva’s Absolute Power of authority. He transfers svātantrya śakti to Śakti, which alone is the reality. Her shapes and forms are conceived by us in order to establish our connection with Her, as our mind cannot conceive Brahman without form, at least in the beginning stages of spiritual life.

Who does upāsanā of Kālī or Lalitāmbikā is difficult question to answer. It all depends upon one’s perception. Left to me I will only go with Lalitāmbikā, Her Gracious and Compassionate and Auspicious form. I have answered your question to the best of my abilities and there are scholars who can give much better interpretation.

Hello Raviji,Could you please give more details on Bharata worshiping Guhya Kālī? Here the devi has 10 heads but I need more details regarding this form? And What is the difference between Kamakala guhyakali and other Guhyakali forms?

Kāmakalā Kālī is a huge subject and there are many volumes of material on this. Since, I am not following this cult, I do not enough materials to give the right answer to your query. But, I remember that someone has posted this information in the discussion forum. I suggest that you post this question in the discussion forum as a separate topic. You may get more information.

Other mantra of kaamkala kali are as follows:1. ह्रीँ फ्रेँ क्रोँ वं छ्रीँ स्त्रीँ हूँ स्फ्रोँ ख्फ्रेँ हृस्ख्फ्रेँ क्ष्रौँ स्हौँ फटृ स्वाहा।The rishi of above mantra is sanak,chhand is pratishtha,devata kaamkalaakali,shakti hreem,keelak gloom, sarvabhishtha siddhyarthe jape viniyogah.2. ॐ ऐँ ह्रीँ श्रीँ क्रीँ क्लीँ हूँ छ्रीँ स्त्रीँ फ्रेँ क्रोँ हौँ क्षौँ आं स्फ्रोँ स्वाहा।Its rishi is कर्दम, chhand is व्रहती, devata kaamkalakali shakti hreem, keelak hroom and viniyog as above. The mantra that ravi ji gave its rishi is mahakaal, chanda vrihati, devata is trailokyakarshini kaamkala, bija kleem shakti hoom and viniyog is sarvatr sarvadaa sarvabhista siddhyarthhey.Do shadanganyaas with klaam, kleem,kloom,klaim,klaum,klah. Mahaakaal has considered the worship of this form of kaali to be main. From the text i have, sphrom is considered instead of sphrem. Well i will look for this and would inform for the same. I think her sodhanyasa,kavach,stotra,1000 names and vidhi are given in mahaakaal sanhita,if anybody have it they can look there for the required info.

Other mantra of kaamkala kali are as follows:1. ह्रीँ फ्रेँ क्रोँ वं छ्रीँ स्त्रीँ हूँ स्फ्रोँ ख्फ्रेँ हृस्ख्फ्रेँ क्ष्रौँ स्हौँ फटृ स्वाहा।The rishi of above mantra is sanak,chhand is pratishtha,devata kaamkalaakali,shakti hreem,keelak gloom, sarvabhishtha siddhyarthe jape viniyogah.2. ॐ ऐँ ह्रीँ श्रीँ क्रीँ क्लीँ हूँ छ्रीँ स्त्रीँ फ्रेँ क्रोँ हौँ क्षौँ आं स्फ्रोँ स्वाहा।Its rishi is कर्दम, chhand is व्रहती, devata kaamkalakali shakti hreem, keelak hroom and viniyog as above. The mantra that ravi ji gave its rishi is mahakaal, chanda vrihati, devata is trailokyakarshini kaamkala, bija kleem shakti hoom and viniyog is sarvatr sarvadaa sarvabhista siddhyarthhey.Do shadanganyaas with klaam, kleem,kloom,klaim,klaum,klah. Mahaakaal has considered the worship of this form of kaali to be main. From the text i have, sphrom is considered instead of sphrem. Well i will look for this and would inform for the same. I think her sodhanyasa,kavach,stotra,1000 names and vidhi are given in mahaakaal sanhita,if anybody have it they can look there for the required info.

Previously you have written that sphrem is the correct bija for kamakala kali mantra but now from the post by Maneesh Yadav he said it is sphrom. Could you please verify which one is the correct bija? Does this mantra removes Maya or veils us?

I need some clarification on the description of the great goddess. In her right side she has 8 hands but on her left side it looks like she has 7 hands. Could you please clarify if this is correct or is there a weapon missing?

Could you please tell me what does lambatkacham nrumundam dharayanti...... of line 5 mean? does it mean she is holding a head? I am sorry I am extremely poor in sanskrit. Could you please clarify this? Thank you

Sir, This is a great work done by sharing knowledge through your site.I too have a small doubt. Please clarify my doubt.What are the benefits we can experience by worshiping kamakala kali matha.What are the difference of experiences we can get by doing different mantras of kamakala kali matha?Thank you so much for your kindness Sir.

For a mantra like this, you always need a Guru, as there are possibilities of wrong pronunciation. If you know Sanskrit well and if you are not able to get a Guru, then you can have Shiva as your Guru and start chanting this.

Aparājitā is one of the Kula Devis in Tantric tradition. In some texts she is included in aṣṭa māta-s, She is worshiped in the first āvaraṇa.

A well wisher of mine had sent this note sometime ago on Aparājitā. I am reproducing here

It becomes apparent that there is only one power, the one and single subtle energy underlying the cosmic game of creation and annihilation, Great Mother Aparājitā, the Unvanquished, who expresses Herself in two polarities, Umā Pārvati – born of the Hill or the Mountain (Parvata), the Su_Meru manifested in all beings including the Mother Prthvi and the vagabond, Akula, Her Spouse who makes merry in the cremation grounds, the bliss of Yoga.

This model of the Universe is perfect Physics known as Tantra and just as the tensor calculus had to be developed for expressing the notions of general relativity, the 6th dimensional Physics or Tantra could be expressed only in terms of symbols which came to be described as Mātrkā, the set of 51 alphabets known as ‘Deva_nagari’- the City of Gods or the City of Nagas. These 51 Nagas or Ganeshas made up Her limbs and She is extolled in the sacred scriptures. She is Uma, Haimavati, daughter of the Mount over which the Moon, Himāmsu resides, it is nothing but the cerebro-spinal column within all human beings. She is described as the Mother of Earth, Bhū-Mātā, Mother of the Great King Naraka of Prāgjyotisha and the enchantress Aparājitā who devoured Naraka, spouse of Sun or Vishnu, the Great Bitch of the Bhairava, Kulatā, Mahāmāya deluding the world as eternal virgin, spouse of the Great Scoundrel."

With regard to Pratyaṅgirā, it is said in uttarabhāg of Lalitā Sahasranāma that she destroys all those who causes injury to the one who recites Lalitā Sahasranāma with devotion. I am unable to go give more details than what I have given here.

Dear Raviji!Looked texts of practices Bala, Matangi and others.Offer the next short variant of practice Kāmakalākāli.There are no big mistakes?Of course, this is only scheme. And most importantly, you wrote: “Performing pūjā with pomp and vanity is not the right way. Right way is to seek within through meditation”.Thank You.

There is one mantra which is Hiranyakasapopasita which must not be used by humans as it creates MahaPralaya, It is Khphrem Haskhaphrem om phrem hrim chrim hoom strim srim hrim rahakshamalavarayaeeuum srim om hrim haskhaphrem khphrem

(1) I guess there are 8 weapons in left side. 'Kharparam' meaning inverted half skull bowl is missed out. Meaning she has 16 arms (2) 'Lambat(e)' means hands down, 'Kacha' means hair and "Dharayanti" means holding - meaning holding human head with hair grip in hands down position.... I am not a scholar so I may be wrong... many apologies in advance!

hello sir i am a regular visitor or ur site hmmm my hard and long time doubt is , which is the correct bijakshara of kamakala kali ? and is it sphrom or sphrem ??? please let me know which one is correct ???and i also came to know about ravanoupasitha guhyakali mantra please please please kindly let me know about it sir please